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| + | [[Image:InfantBaptism.jpg|thumb|right|200px|Water is poured on the head of an infant held over the baptismal font of a Catholic church.]] |
| − | [[Image:InfantBaptism.jpg|thumb|right|200px|Water is poured on the head of an infant held over the baptismal font of a Catholic church in the United States in 2004]] | + | In [[Christianity|Christian]] religious practice, '''infant baptism''' is the [[baptism]] of young children or infants. In [[theology|theological]] discussions, the practice is sometimes referred to as '''paedobaptism''' or '''pedobaptism''', from the Greek ''pais'' meaning "child." The practice is sometimes contrasted with "[[believers baptism|believer's baptism]]," which is the practice of baptizing only individuals who personally confess faith in [[Jesus]], therefore excluding small children. |
| − | In [[Christianity|Christian]] religious practice, '''infant baptism''' is the [[baptism]] of young children or infants. In [[theology|theological]] discussions, the practice is sometimes referred to as '''paedobaptism''' or '''pedobaptism''' from the Greek ''pais'' meaning "child." The practice is sometimes contrasted with what is called "[[believers baptism|believer's baptism]]," or '''credobaptism''', from the Latin word ''credo'' meaning "I believe," which is the religious practice of baptizing only individuals who personally confess faith in [[Jesus]], therefore excluding small children. | |
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| − | Most [[Christian]] denominations believe and accept the doctrine of infant baptism. [[Roman Catholic Church|Roman Catholics]], [[Eastern Orthodox Church|Eastern Orthodox]], [[Oriental Orthodoxy|Oriental Orthodox]], [[Assyrian Church of the East]], [[Anglican Communion|Anglicans]], [[Lutherans]], [[Methodist]], [[Church of the Nazarene]], [[Reformed Church in America]], [[ Episcopalians]], [[United Church of Christ]] (UCC), [[Presbyterians]], [[Reformed|Continental Reformed]]), and others, baptize infants. Together, these constitute over 80% of all those who call themselves Christians.<ref>[http://www.adherents.com/adh_branches.html Major Branches of Religions Ranked by Number of Adherents]</ref> | + | Most [[Christian]] denominations accept the doctrine of infant baptism. [[Roman Catholic Church|Roman Catholics]], [[Eastern Orthodox Church|Eastern Orthodox]], [[Oriental Orthodoxy|Oriental Orthodox]], [[Assyrian Church of the East]], [[Anglican Communion|Anglicans]], [[Lutherans]], [[Methodists]], [[Church of the Nazarene]], [[Reformed Church in America]], [[Episcopalians]], [[United Church of Christ]], [[Presbyterians]], [[Reformed|Continental Reformed]], and others, baptize infants. Together, these constitute over 80 percent of all those who call themselves Christians. |
| − | | + | {{toc}} |
| − | Numerous smaller denominations within the [[Protestantism|Protestant]] tradition (including [[Anabaptists]] ([[Mennonites]], [[Amish]], [[Brethren]]), [[Baptists]], [[Pentecostalism|Pentecostalists]], [[Seventh-day Adventist Church|Seventh-day Adventists]], [[Non-denominational Christianity|Non-denominational churches]], and other [[Arminian]] denominations) reject infant baptism, as do [[Jehovah's Witnesses]], [[Christadelphians]], and [[Latter-day Saints]].
| + | However, since the Protestant Reformation, numerous denominations practice adult or believer's baptism, including [[Baptists]], [[Pentecostalism|Pentecostalists]], [[Anabaptists]] ([[Mennonites]], [[Amish]], [[Brethren]]), [[Seventh-day Adventist Church|Seventh-day Adventists]], [[Jehovah's Witnesses]], [[Christadelphians]], [[Latter-day Saints]], and several [[Non-denominational Christianity|Non-denominational churches]]. |
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| | ==Ceremony== | | ==Ceremony== |
| − | The exact details of the baptismal [[ceremony]] vary among [[Christian denominations]]. Many follow a prepared ceremony, called a [[rite]] or [[liturgy]]. In a typical ceremony, parents bring their child to their congregation's [[priest]] or [[Minister of religion|minister]]. The minister then applies water to the child. As the water touches the child, the minister utters the words "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit" (See [[Matthew 28:19]]). | + | [[Image:Bautizo.jpg|thumb|250px|An infant being baptized]] |
| | + | The exact details of the baptismal [[ceremony]] vary among [[Christian denominations]]. Many follow a prepared ceremony, called a [[rite]] or [[liturgy]]. In a typical ceremony, parents bring their child to their congregation's [[priest]] or [[Minister of religion|minister]]. The minister then applies water to the child. As the water touches the child, the minister utters the words "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit" (See [[Matthew 28:19]]). |
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| | Most Christians baptize their baby by either pouring water ([[affusion]]) or by sprinkling water ([[aspersion]]) on the child. Some [[Eastern Orthodox Church|Eastern Orthodox]] and [[Roman Catholic]] traditions baptize their babies by totally immersing them in the [[Baptismal font|font]]. | | Most Christians baptize their baby by either pouring water ([[affusion]]) or by sprinkling water ([[aspersion]]) on the child. Some [[Eastern Orthodox Church|Eastern Orthodox]] and [[Roman Catholic]] traditions baptize their babies by totally immersing them in the [[Baptismal font|font]]. |
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| − | Although it is not required, many parents and [[godparent]]s chose to dress their baby in a white gown called a [[christening gown]] for the baptism ceremony. Christening Gowns often become treasured keepsakes that are used by many other children in the family and handed down from generation to generation. Traditionally, this gown is white or slightly off white and made with many laces, trims and intricate details. In the past, a gown was used for both baby boys and girls. In more modern times, it has become appropriate to baptize boys in christening outfits. Also made of white or off white fabric, the christening outfit consists of a romper with a vest or other accessories. After the baptism ceremony, these articles of clothing are preserved as a memory of this very special and significant event in the child's life. | + | Although it is not required, many parents and [[godparent]]s choose to dress their baby in a white gown called a [[christening gown]] for the baptism ceremony. Christening Gowns often become treasured keepsakes that are used by many other children in the family and handed down from generation to generation. Traditionally, this gown is white or slightly off white and made with many laces, trims and intricate details. In the past, a gown was used for both baby boys and girls. In more modern times, it has become appropriate to baptize boys in christening outfits. Also made of white or off white fabric, the christening outfit consists of a romper with a vest or other accessories. After the baptism ceremony, these articles of clothing are preserved as a memory of this very special and significant event in the child's life. |
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| | ==History== | | ==History== |
| − | Scholars disagree on the date when infant baptism was first practiced. Some believe that first-century Christians did not practice it.<ref>Stanley J. Grenz, <cite>Theology for the Community of God</cite> (Grand Rapids, MI: Eerdmans, 2000), [http://books.google.com/books?vid=ISBN0802847552&id=NAPrXVh_56wC&pg=PA529&lpg=PA529&ots=EiBKZzGIjW&dq=%22infant+baptism%22+date:1950-2007&sig=bvdIDEdCBpAp3but4bnXil_ATzU#PPA528,M1 528]</ref> Others believe that they did,<ref>[http://www.apuritansmind.com/Baptism/CalvinInfantBaptism.htm#1 John Calvin, ''Institutes of the Christian Religion'']; [http://www.wordmp3.com/gs/baptism.htm#III Gregg Strawbridge, Ph.D.]; [http://www.goarch.org/en/ourfaith/articles/article7067.asp Jordan Bajis],</ref> understanding biblical references to individuals "and [their] whole household" being baptized ({{bibleverse||Acts|16:15|KJV}}, {{bibleverse||Acts|16:31-33|KJV}}) as including small children and infants. | + | Scholars disagree on the date when infant baptism was first practiced. Some believe that first-century Christians did not practice it. Others believe that they did, understanding biblical references to individuals "and [their] whole household" being baptized ({{bibleverse||Acts|16:15|KJV}}, {{bibleverse||Acts|16:31-33|KJV}}) as including small children and infants. |
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| − | While the earliest extra-biblical directions for baptism,<ref>"the Didache, the earliest surviving 'pastoral manual' of the Christian church" ([http://www.fullerseminarybookstore.com/prod_lst.php?pageID=13&id_cat=3482 Fuller Seminary Bookstore])</ref> which occurs in the [[Didache]] (c. 100),<ref>"Chapter 7, "[http://www.earlychristianwritings.com/text/didache-roberts.html Concerning Baptism]."</ref> seems to envisage the baptism of adults, rather than young children, since it requires that the person to be baptized should fast,<ref>"Before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before" ([http://www.earlychristianwritings.com/text/didache-roberts.html Didache, 7])</ref> writings of the second and early third century indicate that Christians baptized infants too.<ref>Apart from quoting books of the second and third centuries mentioned here, the 1980 [http://www.catholicculture.org/docs/doc_view.cfm?recnum=5150 Instruction] of the [[Congregation for the Doctrine of the Faith]] states that "Many inscriptions from as early as the second century give little children the title of "children of God," a title given only to the baptized, or explicitly mention that they were baptized: cf., for example, Corpus Inscriptionum Graecarum, 9727, 9801, 9817; E. Diehl, Inscriptiones Latinae Christianae Veteres (Berlin 1961), nos. 1523(3), 4429A."</ref> [[Irenaeus]] (c. 130–202) speaks not only of children but even of infants being "born again to God"<ref>''[http://www.ccel.org/fathers2/ANF-01/anf01-59.htm#P6719_1628705 Against Hereses]'', 2.22.4]).</ref> and three passages of [[Origen]] (185–c. 254)<ref>The three passages identified by scholars are ''[http://www.questia.com/PM.qst?a=o&d=101602347 Homilies on Leviticus]'' 8.3.11; ''Commentary on Romans'' 5.9; and ''[http://www.questia.com/PM.qst?a=o&d=88940787 Homily on Luke 14.5]''. They are mentioned, for instance, in the following sites: [http://www.cin.org/users/jgallegos/infant.htm 1], [http://www.catholicculture.org/docs/doc_view.cfm?recnum=5150 2], [http://www.goarch.org/en/ourfaith/articles/article7067.asp 3] [http://www.catholic.com/library/Early_Teachings_of_Infant_Baptism.asp 4], [http://www.bringyou.to/apologetics/a26.htm 5], [http://www.catholic.com/library/Infant_Baptism.asp 6] and, of course, in the sites that give the full texts of Origen on Leviticus and Luke.</ref> mention infant baptism as traditional and customary.<ref>The first passage cited has: "Baptism according to the practice of the Church is given even to infants"; the second has: "The Church had a tradition from the Apostles, to give baptism even to infants"; the third has: "Infants are baptized for the remission of sins ... That is the reason why infants too are baptized."</ref> [[Tertullian]] (c. 155–230) too, while advising postponement of baptism until after marriage, mentions that it was customary to baptize infants, with sponsors speaking on their behalf.<ref>"The delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary ... that the sponsors likewise should be thrust into danger? ... For no less cause must the unwedded also be deferred - in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom - until they either marry, or else be more fully strengthened for continence" (''[http://www.ccel.org/fathers2/ANF-03/anf03-49.htm#P11705_3290478 On Baptism]'' 18).</ref> The [[Apostolic Tradition]], attributed to [[Hippolytus of Rome]] (died 235), describes how to perform the ceremony of baptism; it states that children were baptized first, and if any of them could not answer for themselves, their parents or someone else from their family was to answer for them.<ref>"The children shall be baptized first. All of the children who can answer for themselves, let them answer. If there are any children who cannot answer for themselves, let their parents answer for them, or someone else from their family. After this, the men will be baptized. Finally, the women" ([http://www.bombaxo.com/hippolytus.html The Apostolic Tradition of Hippolytus of Rome] 21.4-5).</ref>
| + | The earliest extra-biblical directions for baptism,<ref>"the Didache, the earliest surviving 'pastoral manual' of the Christian church" ([http://www.fullerseminarybookstore.com/prod_lst.php?pageID=13&id_cat=3482 Fuller Seminary Bookstore]). ''www.fullerseminarybookstore.com''. Retrieved November 12, 2007.</ref> which occurs in the [[Didache]] (c. 100),<ref>"Chapter 7, "[http://www.earlychristianwritings.com/text/didache-roberts.html Concerning Baptism]." ''www.earlychristianwritings.com''. Retrieved November 12, 2007.</ref> seems to envisage the baptism of adults, rather than young children, since it requires that the person to be baptized should fast.<ref>"Before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before" ([http://www.earlychristianwritings.com/text/didache-roberts.html Didache, 7]). ibid.</ref>However, writings of the second and early third century indicate that Christians baptized infants too. |
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| − | Some writers who believe that baptism of infants began to be practiced only after the first century - in the third century it was certainly the universal practice and was believed to be of apostolic origin<ref>"The practice of infant baptism was unknown at this period (the first century). ... That not till so late a period as [[Irenaeus]] [c. 140-203 C.E.], a trace of infant baptism appears, and that it first became recognized as an apostolic tradition in the course of the third century, is evidence rather against than for the admission of its apostolic origin" (Augustus Neander, ''History of the Planting and Training of the Christian Church by the Apostles'', 1864, p. 162</ref> - posit a link between it and the use of baptism by methods other than immersion, methods which, in spite of the evidence of the ''Didache'', some claim did not at all exist in the first century.
| + | [[Tertullian]] (c. 155–230) too, while advising postponement of baptism until after marriage, mentions that it was customary to baptize infants, with sponsors speaking on their behalf (''On Baptism'' 18). The ''[[Apostolic Tradition]],'' attributed to [[Hippolytus of Rome]] (d. 235), describes how to perform the ceremony of baptism, including a profession of faith; states that if children could not answer for themselves, their parents or relatives were to answer for them.<ref>"The children shall be baptized first. All of the children who can answer for themselves, let them answer. If there are any children who cannot answer for themselves, let their parents answer for them, or someone else from their family. After this, the men will be baptized. Finally, the women" (The Apostolic Tradition of Hippolytus of Rome 21.4-5). ''www.bombaxo.com''.</ref> |
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| − | From at least the third century onward Christians baptized infants as standard practice, although some preferred to postpone baptism until late in life, so as to ensure forgiveness for all their preceding sins. The belief that people baptized as infants needed to be rebaptized arose only in the sixteenth century.<ref>[http://www.apuritansmind.com/Baptism/MillerSamuelInfantBaptismDiscourse1.htm Infant Baptism: Scriptural and Reasonable]; [http://www.issuesetc.org/resource/journals/v2n3.htm What does the Bible teach about the subject of baptizing of infants? by Don Matzat]; [http://www.issuesetc.org/resource/journals/kastens.htm Infant Baptism in Early Church History]; [http://www.religion-cults.com/heresies/sixteen.htm Christian Heresies of the Sixteenth Century]</ref> | + | From at least the third century onward Christians baptized infants as standard practice, although some preferred to postpone baptism until late in life, so as to ensure forgiveness for all their preceding sins. The belief that people baptized as infants needed to be re-baptized arose only in the sixteenth century. |
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| | ==Theology== | | ==Theology== |
| − | The basic theology of Christian denominations often varies (see [[Material principle]]). For this reason, the meaning of baptism itself and infant baptism in particular depends greatly upon the Christian [[tradition]] to which the baptismal candidate belongs. | + | The basic theology of Christian denominations often varies. For this reason, the meaning of baptism itself and infant baptism in particular depends greatly upon the Christian [[tradition]] to which the baptismal candidate belongs. |
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| − | ===Agreements among paedobaptists===
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| − | The general consensus is that baptism is the New Testament form of [[circumcision]]. In the Old Testament, all male converts to [[Judaism]], male infants born to Jewish parents, and male servants were circumcised as ceremony of [[initiation]] into the [[Jewish community]]<ref>See [[Genesis]] 17:10-14</ref>. Paedobaptists believe that baptism has replaced Old Testament circumcision and is the religious ceremony of initiation into the Christian community. Beyond this, very little is agreed on the subject among Christian denominations.
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| − | ===Differences between paedobaptists===
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| − | Paedobaptists disagree about the precise significance of infant baptism and the exact justification for it. These differences generally revolve around the following issues:
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| − | * What baptism does, if anything
| + | Baptism in the New Testament, especially in the letters of Saint Paul, is seen both as analogous to [[circumcision]], and as a type of burial and symbolic rebirth. In Jewish tradition male infants born to Jewish parents and male slaves owned by Jews were circumcised as a ceremony of [[initiation]] into the [[Jewish community]].(Genesis 17:10-14) Jewish Christians continued to circumcise their children (Acts 21) and even Paul himself reportedly circumcised his disciple Timothy, who had a Jewish mother and a Gentile father. Paedobaptists, however, generally believe that baptism has replaced [[Old Testament]] circumcision and is the religious ceremony of initiation into the Christian community. Beyond this, very little is agreed on regarding the subject among Christian denominations. |
| − | * What spiritual effect baptism has on the infant being baptized
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| − | * The extent of the effect of baptism beyond a symbolic expression
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| − | This disagreement is rooted in the interpretation of more fundamental areas of theology, such as the doctrine of [[salvation]] and the doctrine of the [[sacraments]].
| + | ==Traditions of paedobaptism== |
| | + | Paedobaptists disagree about the precise significance of infant baptism and the exact justification for it. These differences generally revolve around the question of the spiritual effect which baptism has on the person being baptized. |
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| | Christian groups who practice infant baptism divide approximately into four groups of opinion: | | Christian groups who practice infant baptism divide approximately into four groups of opinion: |
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| − | ==== Roman Catholic Church==== | + | ===Catholic and Orthodox traditions=== |
| − | The [[Roman Catholic Church]] considers baptism, even for infants, so important that "parents are obliged to see that their infants are baptised within the first few weeks" and, "if the infant is in danger of death, it is to be baptised without any delay."<ref>[http://www.intratext.com/IXT/ENG0017/_P2W.HTM Code of Canon Law, canon 867]</ref> It declares: "The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole 'households' received baptism, infants may also have been baptized."<ref>[http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1252]</ref> It is convinced that "God's mercy and grace should not be refused to anyone born, and that all human beings are equal, whatever be their size or age."<ref>[http://www.catholicculture.org/docs/doc_view.cfm?recnum=5150 Instruction on Infant Baptism]</ref> Infant baptism is seen as showing very clearly that salvation is an unmerited favour from God, not the fruit of human effort.<ref>"The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism" (http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1250]).</ref> "Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called... The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth."<ref>[http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1250]</ref> | + | [[Image:Child baptism.jpg|thumb|250px|Mother holds her child to be baptized]] |
| − | | + | The [[Roman Catholic Church]] considers baptism, even for infants, so important that "parents are obliged to see that their infants are baptized within the first few weeks" and, "if the infant is in danger of death, it is to be baptized without any delay."<ref>[http://www.intratext.com/IXT/ENG0017/_P2W.HTM Code of Canon Law, canon 867]. ''www.intratext.com''. Retrieved November 12, 2007.</ref> Baptism is a form of rebirth which liberates the believer from original sin: "Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called… The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth."<ref>[http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1250]. ''www.scborromeo.org''. Retrieved November 12, 2007.</ref> The Church has no official teaching regarding the fate of infants who die without Baptism, and theologians of the Church hold various views. For instance, some have asserted that they go to [[Limbo#Limbo of Infants|Limbo]], although this is not official Catholic doctrine. |
| − | The Church has no official teaching regarding the fate of infants who die without Baptism, and theologians of the Church hold various views (for instance, some have asserted that they go to [[Limbo#Limbo of Infants|Limbo]], which has never been official Catholic doctrine). The Church entrusts these infants to the mercy of God.<ref>[http://www.usccb.org/catechism/text/pt2sect2.htm#chpt1 ''Catechism of the Catholic Church'', 1261]</ref> | |
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| − | ====Other ancient Christian Churches====
| + | The [[Eastern Orthodox Church]], [[Oriental Orthodoxy]] and the [[Assyrian Church of the East]] also insist on the need to have infants baptized as soon as is practicable after birth. For them, too, baptism is not merely a symbol but actually conveys [[Divine grace|grace]]. Baptism is a [[sacrament]] because it is a "tool" or "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptized on the eighth day, recalling the biblical injunction to [[circumcision|circumcize]] on the eighth day. However, this is not mandatory. In many of these churches, the [[Sacred Mystery]] of [[Chrismation]] ([[Confirmation]]) is administered by the priest immediately after baptism, even of infants. Unlike Catholic tradition, [[Holy Communion]] is given to infants after they are baptized. |
| − | The [[Eastern Orthodox Church]], [[Oriental Orthodoxy]] and the [[Assyrian Church of the East]] also insist on the need to have infants baptized as soon as is practicable after birth. For them too baptism is not merely a symbol but actually conveys [[Divine grace|grace]]. Baptism is a [[sacrament]] because it is a "tool" or "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptized on the eighth day, recalling the biblical injunction to [[circumcision|circumcize]] on the eighth day. However, this is not mandatory. In many of these churches, the [[Sacred Mystery]] of [[Chrismation]] ([[Confirmation]]) is administered by the priest immediately after baptism, even of infants. [[Holy Communion]] is also given to infants after they are baptized.<ref>{{Citation | last =Ware | first =Bishop Kallistos (Timothy) | year =1964 | title =The Orthodox Church | pages =284 | place=New York | publisher =Penguin Books | accessdate = }}</ref> | |
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| − | ====Lutherans====
| + | ===Lutherans=== |
| − | Lutherans practice infant baptism because they believe that God mandates it. They adduce biblical passages such as [[Matthew 28:19]], Mark 10:13-15, 16:16, John 3:3-7, Acts 2:38-39, and Ephesians 6:4 in support of their position. For them baptism is a "[[Means of Grace#Lutheran theology|means of grace]]" through which God creates and strengthens "saving faith" as the "washing of regeneration" (Titus 3:5) in which infants and adults are reborn (John 3:3-7): "baptismal regeneration." Since the creation of faith is exclusively God's work, it does not depend on the actions of the one baptized, whether infant or adult. Even though baptized infants cannot articulate that faith, Lutherans believe that it is present all the same.<ref>See [http://www.lcms.org/pages/internal.asp?NavID=2607 "Baptism and Its Purpose"]</ref> Because it is faith alone that receives these divine gifts, Lutherans confess that baptism "works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare."<ref>See "Luther's Small Catechism" [http://www.bookofconcord.org/smallcatechism.html#baptism]</ref> In the special section on infant baptism in his [[Luther's Large Catechism|Large Catechism]] Luther argues that infant baptism is God-pleasing because persons so baptized were reborn and sanctified by the Holy Spirit.<ref>See "Luther's Large Catechism" subsection "Of Infant Baptism" [http://www.bookofconcord.org/largecatechism/6_baptism.html]</ref> | + | Lutherans practice infant baptism on the basis of biblical passages such as Matthew 28:19, Mark 10:13-15, 16:16, John 3:3-7, Acts 2:38-39, and Ephesians 6:4. For them, baptism is a "[[Means of Grace#Lutheran theology|means of grace]]" through which God creates and strengthens "saving faith" as the "washing of regeneration" (Titus 3:5) in which infants and adults are reborn (John 3:3-7). In Lutheran [[theology]], since the creation of faith is exclusively God's work, it does not depend on the actions of the one baptized, whether infant or adult. Even though baptized infants cannot articulate that faith, Lutherans believe that it is present all the same. |
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| − | ====Methodists====
| + | ===Methodists=== |
| − | Methodists contend that infant baptism has spiritual value for the infant. [[John Wesley]], the founder of [[Methodism]] maintained the [[Anglicanism|Anglican]] view that baptism [[New Birth|regenerates]] the infant. He listed several ways that infants benefit from baptism: | + | Methodists contend that infant baptism has spiritual value for the infant. [[John Wesley]], the founder of [[Methodism]] maintained the [[Anglicanism|Anglican]] view that baptism [[New Birth|regenerates]] the infant. He listed several ways that infants benefit from baptism: |
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| | * The guilt of [[Original Sin]] is removed. | | * The guilt of [[Original Sin]] is removed. |
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| | * Their standing before God is changed from one under condemnation to a child of God. | | * Their standing before God is changed from one under condemnation to a child of God. |
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| − | However, Wesley's own views of infant baptism seem to shift over time as he put more and more emphasis on salvation by faith and new birth by faith alone. This has helped to fuel much debate within Methodism over just what infant baptism does, though almost all are agreed it should be continued. | + | However, Wesley's views of infant [[baptism]] seem to shift over time as he put more and more emphasis on salvation by faith and new birth by faith alone. This has helped to fuel much debate within Methodism over just what infant baptism does, though almost all are agreed it should be continued. Methodists justify infant baptism by this principle of [[prevenient grace]] initiated by God, in which God's promise is provided calling that infant to eventually believe in God's Word for salvation. Methodists also use infant baptism symbolically, as an illustration of God approaching the helpless. |
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| − | Infant baptism is particularly illustrative of the Methodist doctrine of [[prevenient grace]]. The principle is that [[The Fall of Man]] ruined the human soul to such an extent that nobody ''wants'' a relationship with God. In order for humans to even want to be able to choose God must empower their will (so that they may choose Christ) which he does by means of prevenient grace. Thus God takes the very first step in salvation, preceding any human effort or decision. Methodists justify infant baptism by this principle of prevenient grace, often arguing that infant baptism is God's promise or declaration to the infant that calls that infant to (eventually) believe in God's promises (God's Word) for salvation. When the individual believes in Jesus they will profess their faith before the church, often using a ritual called confirmation in which the Holy Spirit is invoked with the laying on of hands. Methodists also use infant baptism symbolically, as an illustration of God approaching the helpless. They see the ceremony additionally as a celebration of God's prevenient grace.
| + | ===Presbyterian and related churches=== |
| | + | Presbyterian and Reformed Christians contend that baptism is not a mere symbol, but actually conveys grace. Baptism, according to this tradition, does not produce Christians, but it identifies the child as a member of the covenant community. Presbyterian and many Reformed Christians see infant baptism as the [[New Testament]] form of [[circumcision]], which did not create faith in the eight-day-old Jewish boy but marked him as a member of God’s people. |
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| − | ====Presbyterian and Continental Reformed churches==== | + | ==Confirmation== |
| − | Presbyterian and Reformed Christians contend that baptism is not a mere symbol, but actually conveys grace. The grace it conveys, however, is not justifying grace. It may convey sanctifying grace or some other kind of grace. Baptism, according to this tradition, does not produce Christians, but it identifies the child as a member of the covenant community. Some adherents of the [[Federal Vision]] theology disagree, however, regarding instead a [[Christian]] as one who is a member of the covenant community. Yet all would agree that being a member of the covenant community does not guarantee salvation; though it does provide the child with many benefits, including that of one's particular congregation consenting to assist in the raising of that child in "the way he should go, [so that] when he is old he will not turn from it".<ref>Proverbs 22:6</ref>
| + | Children baptized as infants or toddlers are sometimes asked to "confirm" their baptismal vows, when they are roughly between eight and 14 years of age, by publicly affirming their faith. Confirmation of baptismal vows is the essential significance of the [[Lutheran]] non-sacramental ceremony called in German "Konfirmation," but in English "affirmation of baptism." |
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| − | Presbyterian and many Reformed Christians see infant baptism as the [[New Testament]] form of circumcision in the Jewish covenant ([[Book of Joshua|Joshua]] 24:15). Circumcision did not create faith in the 8-day-old Jewish boy. It merely marked him as a member of God’s covenant people Israel. Likewise, [[baptism]] doesn’t create faith; it is a sign of membership in the covenant community.
| + | However, for Roman Catholics, ''[[Confirmation (sacrament)|Confirmation]]'' is not an essential affirmation of faith, but is a sacrament that confers an increase and deepening of the grace provided at baptism. In the [[Latin Rite|Latin-Rite]] (i.e., Western) Catholic Church, the [[Sacraments of the Catholic Church|sacrament]] is to be conferred at about the age of discretion, generally taken to be about seven. In [[Eastern Christianity]], including the [[Eastern Catholic Churches]], the sacrament of Confirmation is conferred immediately after baptism, and there is obviously no renewal of baptismal promises. |
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| − | Presbyterian and Reformed Christians consider children of professing Christians to be members of the visible Church (the covenant community). They do not necessarily consider them to be members of a particular church (a local congregation), nor of the universal Church (the set of all true believers). A profession of faith is required for the former, and true faith is required for the latter.<ref>Westminster Confession of Faith, chapters 25, 28</ref>
| + | In the United Methodist Church, Confirmation is a rite where baptized individuals recognize the work of God's grace as well as an embrace of being a disciple. It often occurs when youth enter their junior high school years, but it may occur at any time that a person is ready to profess their faith. |
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| − | ===Paedobaptism versus credobaptism=== | + | ==Arguments against infant baptism== |
| − | The main question which separates paedobaptists and [[credobaptism| credobaptists]] is this:
| + | Opponents of paedobaptism generally view baptism as related to a conscious professional of faith, which an infant is incapable of performing. They point out that all of Jesus' disciples were baptized as adults, that Jesus himself was baptized at the age of 30, and that there is little evidence of infant baptism in the early church. They see {{bibleverse||Matthew|28:18-20}} as giving exclusive instructions about who is to be baptized: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you." (verses 19-20, NKJV) They interpret this as referring to three successive stages, with baptism following on becoming a disciple (which is beyond the power of an infant), and instruction following baptism, not preceding it. |
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| − | ''Who should be baptized?'' | + | In Peter's address to adults, "Repent and be baptized" in {{bibleverse||Acts|2:38}}, they see repentance as a prerequisite, and this requires a mature understanding of sin and a decision to turn away from sin. |
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| − | The paedobaptists answer is: adult believers ''and'' the children of believers.
| + | Denominations that do not accept infant baptism as valid generally require Christians who join them after being baptized as infants elsewhere to be "rebaptized." This practice led to Anabaptists and similar sects being persecuted as heretics in Europe, motivating some to come to the United States, where the adult baptist denominations were ultimately welcomed into the mainstream. |
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| − | The credobaptists answer is: ''only those who have professed faith (believers).'' The credobaptist argument is often characterized as "adults only," but this is not an accurate representation. Simply being an adult does not qualify one for baptism; one must come to saving faith and profess Christ as Lord and Savior. This could happen for some in the earliest stages of life and still be valid according to credobaptists.
| + | Among the Christian denominations and other religious groups opposed to paedobaptism on theological grounds are [[Baptists]], [[Apostolic]]s, [[Pentecostalism|Pentecostals]], [[Anabaptists]] (including [[Mennonites]] and [[Amish]]), [[Seventh-day Adventist Church|Seventh-day Adventists]], [[Reformed Baptist]]s, [[Jehovah's Witnesses]], [[Latter-day Saints]], and [[Christadelphians]]. |
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| − | ====Roots of the disagreement==== | + | ==Notes== |
| − | The two different answers to this question do not, by themselves, shed much light on the nature of the dispute between paedobaptists and credobaptists. To fully grasp the disagreement over infant baptism one needs to understand the ''roots '' of the disagreement.
| + | <references/> |
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| − | ====Prior theological commitments====
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| − | The disagreement about infant baptism is grounded in differing theological views at a more basic level. Christians disagree about infant baptism because they disagree about the nature of faith, the role of baptism, the means of salvation, the nature of grace, and the function of the sacraments. Pedobaptism and credobaptism are positions which bubble up from theological views at a more fundamental level of one’s theological system.
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| − | ====Fundamental theological questions==== | + | ==References== |
| − | Christians answer the question ''Who should be baptized?'' differently because they give different answers to the more fundamental questions which lie beneath it. These more basic questions include:
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| − | * Why do Christians baptize anyone at all (i.e. what is the point of baptism)? | + | *Aland, Kirt. ''Did the Early Church Baptise Infants?'' Wipf Stock Publishers, 2004. ISBN 978-1592445417 |
| − | * Who are members of God’s covenant community or church? | + | * Brunson, Hal. ''The Rickety Bridge and the Broken Mirror: Two Parables of Paedobaptism and One Parable of the Death of Jesus Christ.'' iUniverse, Inc., 2007. ISBN 0595438164 |
| − | * What does baptism signify and/or symbolize? | + | *Jeremias, Joachim. ''Infant Baptism in the First Four Centuries.'' Wipf & Stock Publishers, 2004. ISBN 1592447570 |
| − | * Is baptism merely a symbol or is it a channel through which God conveys grace (i.e. spiritual power, unmerited favor, spiritual blessing)? | + | *Sartelle, John P. ''Infant Baptism.'' Phillipsburg, NJ: P&R Press, 1985. ISBN 978-0875524290 |
| − | * If baptism conveys grace, does it convey justifying grace (grace that makes one a Christian) or sanctifying grace (grace which makes one a ''better'' Christian)? | + | *Strawbridge, Gregg. ''The Case for Covenantal Infant Baptism.'' Phillipsburg, NJ: P&R Publishing, 2003. ISBN 978-0875525549 |
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| − | ====Different answers to fundamental theological questions==== | + | == External links == |
| − | Credobaptists answer these foundational questions this way:
| + | All links retrieved March 2, 2018. |
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| − | * Baptism is a public profession of faith. It is a symbolic way of publicly telling the world one is a Christian.
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| − | * Only those who have faith in Christ are members of God’s covenant community (or church).
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| − | * Baptism symbolizes that the individual has been washed and cleansed from his sin by the blood of Jesus.
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| − | * Baptism is merely a symbol. It does not convey grace of any kind.
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| − | These answers entail, or at least imply, credobaptism. If, for example, the whole point of baptism is to publicly declare that an individual is a believer in Christ, then newborns should not be baptized because they do not, as far as we can tell, believe in Christ (or anything else for that matter).
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| − | Paedobaptists answer these foundational questions quite differently. There is widespread disagreement among paedobaptists, but they typically give the following sorts of answers:
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| − | * Baptism is a sign that a person is a member of God’s covenant community.
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| − | * Believers and the children of believers are members of God’s covenant community (or church).
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| − | * Baptism symbolizes cleansing and washing.
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| − | * Baptism is not merely a symbol. It conveys grace.
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| − | * Paedobaptists disagree on the answer to this question. Some argue baptism conveys justifying grace, others sanctifying grace, still others say that it conveys both.
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| − | If one answers these fundamental questions this way, then the practice of infant baptism allows for a different perspective.
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| − | If baptism is a sign that a person is a member of God’s covenant and if the children of believers are members of that community, then, paedobaptists contend, it follows that the children of believers should receive the sign that they are members of God’s covenant community by being baptized. If baptism is like a passport, a sign that you are a member of a particular country, and if an infant is a member of that country, he should be permitted a passport.
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| − | Why do paedobaptists and credobaptists give different answers to foundational question surrounding baptism? They differ because their reading and [[hermeneutics|interpretation]] of the [[Bible]] and their view about the [[Formal Principle|sources of theology]] differ.
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| − | === Arguments for infant baptism ===
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| − | Paedobaptists do not completely agree on the reasons for baptizing infants, and offer different reasons in support of the practice. Among the arguments made in support of the practice are:
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| − | ====Argument based on parallel with circumcision====
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| − | Some supporters of infant baptism argue that circumcision is the sign of the covenant God made with Abraham and should be received by all the members of his covenant.<ref>Gen. 17:10-11</ref> The children of members of Abraham's covenant are themselves members of Abraham's covenant<ref>Gen 17:7, Dt. 7:9, 30:6, 1Ch 16:15, Psa 103:17, 105:8</ref>. Christians are members of Abraham's covenant <ref>Galatians 3:6-9 & Galatians 3:26-29; Romans 11.17-24; Rom. 4:16; Eph. 2:11-13; Eph. 3:3-6; Rom 2:28-29; 1 Peter 2:9; Gal. 6:16; Phil 3:2-3).</ref> Therefore, the children of Christians are members of Abraham's covenant <ref>1 Cor. 7:14; Acts 2:38</ref>. Since baptism is the New Testament form of circumcision <ref>Col. 2:11-12</ref>, the children of Christians should receive the sign of the covenant by being baptized.
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| − | ====Covenant theology====
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| − | [[Presbyterian]] and [[Reformed]] Christians base their case for infant baptism on [[Covenant theology]]. Covenant theology is a broad [[interpretation|interpretative]] framework used to understand the Bible. [[Reformed Baptist]]s are Reformed yet, as their name suggests, adhere to [[Believers Baptism]].
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| − | According to [[Covenant theology]] God makes two basic [[covenant]]s, or agreements, with humans. The first one, the Covenant of [[Works]] is an agreement that bases man’s relationship with God on human obedience and morality. The covenant was made with [[Adam and Eve|Adam]] in the [[Garden of Eden]]. Adam and Eve broke this covenant so God replaced it with a second more durable covenant--- the Covenant of Grace. The Covenant of Grace is an agreement that bases man’s relationship with God on God’s grace and generosity. The Covenant of Works failed because it was based on human performance. The Covenant of Grace is durable because it is based on God’s performance.
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| − | | |
| − | All the covenants that God makes with humans after the [[The Fall of Man|Fall]], (e.g. with Abraham, Moses, and David) are really just different forms of the Covenant of Grace. They may appear to be different but are fundamentally the same covenant. The underlying Covenant of Grace stays the same even though the external forms changes. Consequently, Covenant theologians see in Old Testament Israel the people of God (the church) before Christ was born. For the Covenant theologian, therefore, there is only one people of God - the church. | |
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| − | According to [[Presbyterian]] and [[Reformed]] Christians, this theological framework is important to the Biblical case for infant baptism because it provides a reason for thinking there is strong continuity between the Old and New Testaments. It provides a bridge linking the two Testaments together.
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| − | Covenant Theologians claim that the [[New Testament]] book of [[Hebrews]] demonstrates that much of Israel's cultic worship has been replaced by the person and work of Christ. The result is that some important forms of worship in the Old Testament have New Testament equivalents. The Passover festival, for example, was replaced by the Lord's Supper (or Eucharist).
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| − | It is across the bridge of Covenant Theology that the sign of Abraham’s covenant, circumcision, walks into the New Testament. The sign of the Covenant changes its external form to reflect new spiritual realties. It was a bloody sign in the Old Testament but because Christ has shed his blood, it has been transformed into a bloodless sign, i.e. washing with water. Passover was a bloody form of Old Testament worship and also transitions into the New Testament in the bloodless form of bread and wine.
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| − | Covenant theologians point out that the external sign of the covenant in the Old Testament was circumcision. Circumcision was performed upon the male children of Israelites to signify their external membership in God's people, not as a guarantee of true faith; the Old Testament records many Israelites who turned from God and were punished, showing that their hearts were not truly set on serving God. So while all male Israelites had the sign of the covenant performed on them in a once off ceremony soon after birth, such a signifier was external only and not a true indicator of whether or not they would later exhibit true faith in Yahweh.
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| − | In the New Testament, circumcision is no longer seen as mandatory for God's people. However there is compelling evidence to suggest that the Old Testament circumcision rite has been replaced by baptism. For instance: "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism." (Colossians 2:11-12a)
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| − | Some paedobaptists, then, think the analogy of baptism to circumcision correctly point to children, since the historic Israelite application of circumcision was to infants, not to adult converts, of which there were few. Covenant theology, then, identifies baptism less as statement of faith as an assumption of identity; that is to say that infant baptism is a sign of covenantal inclusion.
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| − | ====Corroborating evidence====
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| − | Paedobaptists point to a number of passages in the [[New Testament]] which seem to corroborate the above argument.
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| − | =====Household baptisms=====
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| − | In the Old Testament, if the head of a household converted to Judaism, all the males in the house, even the infants, were circumcised. Paedobaptists argue this pattern continues into the New Testament. Reference is made, for example, to baptizing a person ''and their whole household'' – the households of Lydia, Crispus, and Stephanas are mentioned by name [http://bible.gospelcom.net/bible?acts+16:14-15;18:8;1cor+1:16 Acts 16:14-15, 18:8; 1 Cor 1:16].
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| − | Paedobaptists challenge credobaptists on this point: Why would a whole household be baptized just because the head of the house had faith? Shouldn’t they baptize each member of the family as they come to individual faith? Household baptism implies that the rules for membership in Abraham's covenant has continued into the New Testament, the main difference is the sign of the covenant.
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| − | Credobaptist counter with verses such as John 4:53, Acts 16:34 and Acts 18:8 in which entire households are said to have "believed." As such, the paedobaptist assumption that household baptisms mentioned in the Bible involved infants (presumably incapable of personal belief) is overreaching.
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| − | ===== Original sin =====
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| − | Paedobaptists also point to [http://bible.gospelcom.net/bible?psalm+51 Psalm 51], which reads, in part, "surely I was sinful from birth," as indication that infants are sinful (''vid.'' [[original sin]]) and are thus in need of forgiveness that they too might have salvation.
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| − | Credobaptists would admit that infants are in need of salvation but paedobaptists push the point a step further by arguing that it makes no theological sense for infants to need salvation but for God to make no provision for them to be saved. Some Credobaptists who agree to the Psalm 51 interpretation, argue that even though infants are sinful they are not accountable, because of the "age of accountability." Although many theologians would argue that an "age of accountability" is nowhere mentioned in the Bible.
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| − | An alternative viewpoint of some credobaptists is that since all Christians are predestined to salvation (John 15:16, 1Cor 1:27, Eph 1:4, 1Pet 2:4), God will not allow His elect to die before receiving their need, even if they are in old age (Luke 2:25-35), an argument whose relation to baptism whether of infants or adults is unclear, unless it means that infants who die without coming to explicit belief and baptism are not among God's elect.
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| − | ===== Peter's Speech =====
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| − | According to the Book of Acts in the New Testament, Peter declared in his sermon to the Jews that they should all be baptized. They and their children, and everyone who God calls, no matter how far away. <br />''Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you '''and your children''' and for all who are far off–for all whom the Lord our God will call.”'' (NIV)
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| − | ===== Followers of Simon the Magician =====
| + | *''[http://www.fivesolas.com/fs_bapt.htm Baptism]'' by Francis Schaeffer (Evangelical Presbyterian perspective). ''www.fivesolas.com''. |
| − | In Acts 8:9-25, there is a story about a magician who was very popular. All of his followers, including the infants, were baptized when Phillip came. <br />Acts 8:10-12 <br />''and they all, from '''smallest''' to greatest, were giving attention to him...But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, '''they were being baptized''', men and women alike.''
| + | *''[http://thirdmill.org/newfiles/den_johnson/TH.Johnson.Baptism.pdf Infant Baptism: How My Mind Has Changed]'' by Dr. Dennis E. Johnson (Conservative Presbyterian perspective). ''thirdmill.org''. |
| − | | + | *''[http://thirdmill.org/newfiles/ric_pratt/TH.Pratt.New.Covenant.Baptism.pdf JEREMIAH 31: INFANT BAPTISM IN THE NEW COVENANT]'' by Dr. Richard Pratt (Evangelical Presbyterian perspective). ''thirdmill.org''. |
| − | ===Arguments against infant baptism===
| + | *''[http://www.ewtn.com/library/CURIA/CDFINFAN.htm Instruction on Infant Baptism]'' (Roman Catholic Church). ''www.ewtn.com''. |
| − | Opponents of paedobaptism point out that Jesus himself was baptized at the age of 30.
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| − | They also point to the two (out of five) [[Great Commission]] passages that speak of baptism. They see {{bibleverse||Matthew|28:18-20}} as giving exclusive instructions about who is to be baptized: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you" (verses 19-20, NKJV). They interpret this as referring to three successive stages, with baptism following on becoming a disciple (which is beyond the power of an infant), and instruction following on baptism, not preceding it. <br />Pedobaptists point out that the passage is ambiguous enough to interpret that a person becomes a disciple directly through baptism, meaning children could be baptized. <br />The {{bibleverse||Mark|16:15-18}} Great Commission passage speaks of believing: "He who believes and is baptized will be saved; but he who does not believe will be condemned" (verse 16, NKJV). This, they say, excludes infants, whom they see as incapable of believing.<br />Pedobaptists point out that the second clause mentions believing, but not baptism. Therefore, one could be baptized and still not be a believer. They argue that this may not exclude infant baptism, but rather corroborate it.
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| − | They also point to some Biblical passages{{fact|date=May 2007}} emphasizing individual conscience, seeing baptism as something that is for those who already believe and are able to state their belief, which infants cannot do. In Peter's address to adults, "Repent and be baptized" {{bibleverse||Acts|2:38}}, they see repentance as a prerequisite, and this requires a mature understanding of sin and a decision to turn away from sin. Some point to {{bibleverse||Deuteronomy|24:16}} or {{bibleverse|1|Peter|3:21}} as evidence that each individual must make a mature decision regarding baptism. See [[Believer's Baptism]].
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| − | Some oppose baptism of children as incorporating them into the church without their own consent.
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| − | Denominations that do not accept infant baptism as valid generally require Christians who join them after being baptized as infants elsewhere to be "rebaptized."
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| − | ====Denominations and religious groups opposed to paedobaptism====
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| − | Among the Christian denominations and other religious groups opposed to paedobaptism on theological grounds are [[Apostolic]]s, [[Reformed Baptist]]s, [[Pentecostalism|Pentecostal]], [[Anabaptists]], [[Baptists]], [[Seventh-day Adventist Church|Seventh-day Adventists]], and [[Christadelphians]].
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| − | [[Jehovah's Witnesses]] do not practise infant baptism on the basis that Jesus is assumed to have had faith in God throughout his life, but did not get baptised until immediately prior to beginning his mission to do God's will. It is therefore considered that baptism is a sign of presenting oneself to do God's will, a decision which must be made at an age at which one is capable of understanding what a commitment it is. No particular age is set, but it is unusual for a Witness to be baptised under the age of 16. Before a person is approved for baptism, they must have a regular share in [[Beliefs and practices of Jehovah's Witnesses#Evangelism|field service]], and are asked a series of questions on the basic teachings of the faith by the congregation [[Organizational structure of Jehovah's Witnesses#Elders|elders]]. The purpose of these questions is to ensure that the person has a correct understanding of the decision they are making.
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| − | [[Latter-day Saint]]s do not practice infant baptism. Mormons believe that "Men will be punished for their own sins, and not for Adam's transgression"(see the [[Articles of Faith (Mormonism)|Second Article of Faith]]), and they believe that children are not accountable for sin until the age of eight. The [[Book of Moroni]] (from the ''[[Book of Mormon]]''), {{sourcetext|source=Book of Mormon|book=Moroni|chapter=8|verse=4|range=-23}}, describes infant baptism as a "gross error" and a "solemn mockery." The chapter contends that they are not capable of committing sin, but are "alive in Christ."
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| − | ==Confirmation==
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| − | Children baptized as infants or toddlers are sometimes asked to "confirm" their baptismal vows, when they are roughly between 8-14 years of age, by publicly affirming their faith. For Roman Catholics, this is a misinterpretation of the term ''[[Confirmation (sacrament)|Confirmation]]'', used as the name of the sacrament that strengthens (the original meaning of the word "confirm")<ref>[http://www.bartleby.com/61/19/C0561900.html The American Heritage Dictionary of the English Language: Fourth Edition (2000)]</ref> the grace of [[Baptism]], by conferring an increase and deepening of that grace.<ref>[http://www.usccb.org/catechism/text/pt1sect2.htm Catechism of the Catholic Church, 1302-1303]</ref> However, confirmation of baptismal vows is the essential significance of the [[Lutheran]] non-sacramental ceremony called in German "Konfirmation," but in English "affirmation of baptism" (see [[Confirmation (sacrament)#Lutheran view]]). In [[Eastern Christianity]], including the [[Eastern Catholic Churches]], the sacrament of Confirmation is conferred immediately after baptism, and there is obviously no renewal of baptismal promises. In the [[Latin Rite|Latin-Rite]] (i.e. Western) Catholic Church, the [[Sacraments of the Catholic Church|sacrament]] is to be conferred at about the age of discretion (generally taken to be about 7), unless the [[Episcopal Conference]] has decided on a different age, or there is danger of death or, in the judgement of the minister, a grave reason suggests otherwise ([http://www.deacons.net/Canon_Law/book_4.htm canon 891 of the Code of Canon Law]). The renewal of baptismal promises by those receiving the sacrament in the Western Catholic Church is incidental to the rite and not essentially different from the solemn renewal of their baptismal promises that is asked of all members of this Church each year at the [[Easter Vigil]] service. Only in French-speaking countries has there been a development of ceremonies, quite distinct from the sacrament of Confirmation, for young Catholics to profess their faith publicly, in line with their age.<ref>cf. [http://bru.daniel.over-blog.com/ article] entitled ''Redonner tout son sens à l'initiation chrétienne : un défi à relever'' in ''Lumière et Vie'' 270 (June 2006), proposing the establishment of as many as seven such occasions</ref>
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| − | ==See also==
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| − | *[[Anabaptists]]
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| − | *[[Baptism]]
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| − | *[[Believers baptism]]
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| − | *[[Church]]
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| − | *[[Sacraments of Initiation]]
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| − | *[[Infant communion]]
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| − | *[[William Wall (theologian)]]
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| − | ==References==
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| − | {{reflist|2}}
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| − | == External links ==
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| − | ===Support===
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| − | *''[http://www.amazon.com/dp/0965398196 Jesus Loves the Little Children: Why We Baptize Children]'' by Daniel R. Hyde
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| − | *''[http://www.fivesolas.com/fs_bapt.htm Baptism]'' by Francis Schaeffer (Evangelical Presbyterian perspective) | |
| − | *''[http://www.christianstudy.homestead.com/InfantBaptism.pdf Infant Baptism]'' by Greg Johnson (Evangelical Presbyterian perspective)
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| − | *''[http://thirdmill.org/newfiles/den_johnson/TH.Johnson.Baptism.pdf INFANT BAPTISM: How My Mind Has Changed]'' by Dr. Dennis E. Johnson (Conservative Presbyterian perspective) | |
| − | *''[http://thirdmill.org/newfiles/ric_pratt/TH.Pratt.New.Covenant.Baptism.pdf JEREMIAH 31: INFANT BAPTISM IN THE NEW COVENANT]'' by Dr. Richard Pratt (Evangelical Presbyterian perspective) | |
| − | *''[http://thirdmill.org/rm-16/43779~3_23_00_9-41-05_AM~Pratt.Infant.Baptism.rm Infant Baptism]'' by Dr. Richard Pratt (Evangelical Presbyterian perspective)
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| − | *''[http://www.ewtn.com/library/CURIA/CDFINFAN.htm Instruction on Infant Baptism]'' (Roman Catholic Church) | |
| − | *''[http://thirdmill.org/rm-16/Bates_Rom6_Baptism.rm Baptism]'' by Mark Bates (Evangelical Presbyterian perspective)
| |
| − | *''[http://www.catholic.com/library/Infant_Baptism.asp Infant Baptism]'' Catholic Answers guide, with [[Imprimatur]]
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| − | *''[http://www.catholic.com/library/Early_Teachings_of_Infant_Baptism.asp Early Teachings of Infant Baptism]'' teachings on Baptism by the [[Church Fathers]], with [[Imprimatur]]
| |
| − | *''[http://www.gbod.org/worship/articles/water_spirit/ By Water and the Spirit]'' (United Methodist perspective)
| |
| − | *''[http://www.amazon.com/dp/0875525547 The Case for Covenantal Infant Baptism]'' by Gregg Strawbridge (Evangelical Presbyterian perspective)
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| − | *''[http://www.amazon.com/dp/0875521657 Children of the Promise: The Biblical Case for Infant Baptism]'' by Robert R. Booth (Evangelical Presbyterian perspective)
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| − | *''[http://www.davidmacd.com/catholic/infant_baptism.htm Infant Baptism discussed at www.CatholicBridge.com]
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| | | | |
| − | ===Oppose===
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| − | Brunson, Hal. 2007 ''The Rickety Bridge and the Broken Mirror: Two Parables of Paedobaptism and One Parable of the Death of Jesus Christ.'' ISBN 0-595-43816-4 [http://www.iuniverse.com/bookstore/book_detail.asp?isbn=0-595-43816-4]
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| − | *''[http://www.wayoflife.org/fbns/fbns/fbns209.html Infant Baptism] from a Fundamentalist Baptist perspective
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| − | *''[http://www.monergism.com/thethreshold/articles/topic/babtism.html Many articles about Infant Baptism and Believer's Baptism]'' from a conservative semi-Calvinist perspective
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| | [[Category:philosophy and religion]] | | [[Category:philosophy and religion]] |
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Water is poured on the head of an infant held over the baptismal font of a Catholic church.
In Christian religious practice, infant baptism is the baptism of young children or infants. In theological discussions, the practice is sometimes referred to as paedobaptism or pedobaptism, from the Greek pais meaning "child." The practice is sometimes contrasted with "believer's baptism," which is the practice of baptizing only individuals who personally confess faith in Jesus, therefore excluding small children.
Most Christian denominations accept the doctrine of infant baptism. Roman Catholics, Eastern Orthodox, Oriental Orthodox, Assyrian Church of the East, Anglicans, Lutherans, Methodists, Church of the Nazarene, Reformed Church in America, Episcopalians, United Church of Christ, Presbyterians, Continental Reformed, and others, baptize infants. Together, these constitute over 80 percent of all those who call themselves Christians.
However, since the Protestant Reformation, numerous denominations practice adult or believer's baptism, including Baptists, Pentecostalists, Anabaptists (Mennonites, Amish, Brethren), Seventh-day Adventists, Jehovah's Witnesses, Christadelphians, Latter-day Saints, and several Non-denominational churches.
Ceremony
The exact details of the baptismal ceremony vary among Christian denominations. Many follow a prepared ceremony, called a rite or liturgy. In a typical ceremony, parents bring their child to their congregation's priest or minister. The minister then applies water to the child. As the water touches the child, the minister utters the words "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit" (See Matthew 28:19).
Most Christians baptize their baby by either pouring water (affusion) or by sprinkling water (aspersion) on the child. Some Eastern Orthodox and Roman Catholic traditions baptize their babies by totally immersing them in the font.
Although it is not required, many parents and godparents choose to dress their baby in a white gown called a christening gown for the baptism ceremony. Christening Gowns often become treasured keepsakes that are used by many other children in the family and handed down from generation to generation. Traditionally, this gown is white or slightly off white and made with many laces, trims and intricate details. In the past, a gown was used for both baby boys and girls. In more modern times, it has become appropriate to baptize boys in christening outfits. Also made of white or off white fabric, the christening outfit consists of a romper with a vest or other accessories. After the baptism ceremony, these articles of clothing are preserved as a memory of this very special and significant event in the child's life.
History
Scholars disagree on the date when infant baptism was first practiced. Some believe that first-century Christians did not practice it. Others believe that they did, understanding biblical references to individuals "and [their] whole household" being baptized (Acts 16:15, Acts 16:31-33) as including small children and infants.
The earliest extra-biblical directions for baptism,[1] which occurs in the Didache (c. 100),[2] seems to envisage the baptism of adults, rather than young children, since it requires that the person to be baptized should fast.[3]However, writings of the second and early third century indicate that Christians baptized infants too.
Tertullian (c. 155–230) too, while advising postponement of baptism until after marriage, mentions that it was customary to baptize infants, with sponsors speaking on their behalf (On Baptism 18). The Apostolic Tradition, attributed to Hippolytus of Rome (d. 235), describes how to perform the ceremony of baptism, including a profession of faith; states that if children could not answer for themselves, their parents or relatives were to answer for them.[4]
From at least the third century onward Christians baptized infants as standard practice, although some preferred to postpone baptism until late in life, so as to ensure forgiveness for all their preceding sins. The belief that people baptized as infants needed to be re-baptized arose only in the sixteenth century.
Theology
The basic theology of Christian denominations often varies. For this reason, the meaning of baptism itself and infant baptism in particular depends greatly upon the Christian tradition to which the baptismal candidate belongs.
Baptism in the New Testament, especially in the letters of Saint Paul, is seen both as analogous to circumcision, and as a type of burial and symbolic rebirth. In Jewish tradition male infants born to Jewish parents and male slaves owned by Jews were circumcised as a ceremony of initiation into the Jewish community.(Genesis 17:10-14) Jewish Christians continued to circumcise their children (Acts 21) and even Paul himself reportedly circumcised his disciple Timothy, who had a Jewish mother and a Gentile father. Paedobaptists, however, generally believe that baptism has replaced Old Testament circumcision and is the religious ceremony of initiation into the Christian community. Beyond this, very little is agreed on regarding the subject among Christian denominations.
Traditions of paedobaptism
Paedobaptists disagree about the precise significance of infant baptism and the exact justification for it. These differences generally revolve around the question of the spiritual effect which baptism has on the person being baptized.
Christian groups who practice infant baptism divide approximately into four groups of opinion:
Catholic and Orthodox traditions
Mother holds her child to be baptized
The Roman Catholic Church considers baptism, even for infants, so important that "parents are obliged to see that their infants are baptized within the first few weeks" and, "if the infant is in danger of death, it is to be baptized without any delay."[5] Baptism is a form of rebirth which liberates the believer from original sin: "Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called… The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth."[6] The Church has no official teaching regarding the fate of infants who die without Baptism, and theologians of the Church hold various views. For instance, some have asserted that they go to Limbo, although this is not official Catholic doctrine.
The Eastern Orthodox Church, Oriental Orthodoxy and the Assyrian Church of the East also insist on the need to have infants baptized as soon as is practicable after birth. For them, too, baptism is not merely a symbol but actually conveys grace. Baptism is a sacrament because it is a "tool" or "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptized on the eighth day, recalling the biblical injunction to circumcize on the eighth day. However, this is not mandatory. In many of these churches, the Sacred Mystery of Chrismation (Confirmation) is administered by the priest immediately after baptism, even of infants. Unlike Catholic tradition, Holy Communion is given to infants after they are baptized.
Lutherans
Lutherans practice infant baptism on the basis of biblical passages such as Matthew 28:19, Mark 10:13-15, 16:16, John 3:3-7, Acts 2:38-39, and Ephesians 6:4. For them, baptism is a "means of grace" through which God creates and strengthens "saving faith" as the "washing of regeneration" (Titus 3:5) in which infants and adults are reborn (John 3:3-7). In Lutheran theology, since the creation of faith is exclusively God's work, it does not depend on the actions of the one baptized, whether infant or adult. Even though baptized infants cannot articulate that faith, Lutherans believe that it is present all the same.
Methodists
Methodists contend that infant baptism has spiritual value for the infant. John Wesley, the founder of Methodism maintained the Anglican view that baptism regenerates the infant. He listed several ways that infants benefit from baptism:
- The guilt of Original Sin is removed.
- They gain admission into the Church.
- Their standing before God is changed from one under condemnation to a child of God.
However, Wesley's views of infant baptism seem to shift over time as he put more and more emphasis on salvation by faith and new birth by faith alone. This has helped to fuel much debate within Methodism over just what infant baptism does, though almost all are agreed it should be continued. Methodists justify infant baptism by this principle of prevenient grace initiated by God, in which God's promise is provided calling that infant to eventually believe in God's Word for salvation. Methodists also use infant baptism symbolically, as an illustration of God approaching the helpless.
Presbyterian and related churches
Presbyterian and Reformed Christians contend that baptism is not a mere symbol, but actually conveys grace. Baptism, according to this tradition, does not produce Christians, but it identifies the child as a member of the covenant community. Presbyterian and many Reformed Christians see infant baptism as the New Testament form of circumcision, which did not create faith in the eight-day-old Jewish boy but marked him as a member of God’s people.
Confirmation
Children baptized as infants or toddlers are sometimes asked to "confirm" their baptismal vows, when they are roughly between eight and 14 years of age, by publicly affirming their faith. Confirmation of baptismal vows is the essential significance of the Lutheran non-sacramental ceremony called in German "Konfirmation," but in English "affirmation of baptism."
However, for Roman Catholics, Confirmation is not an essential affirmation of faith, but is a sacrament that confers an increase and deepening of the grace provided at baptism. In the Latin-Rite (i.e., Western) Catholic Church, the sacrament is to be conferred at about the age of discretion, generally taken to be about seven. In Eastern Christianity, including the Eastern Catholic Churches, the sacrament of Confirmation is conferred immediately after baptism, and there is obviously no renewal of baptismal promises.
In the United Methodist Church, Confirmation is a rite where baptized individuals recognize the work of God's grace as well as an embrace of being a disciple. It often occurs when youth enter their junior high school years, but it may occur at any time that a person is ready to profess their faith.
Arguments against infant baptism
Opponents of paedobaptism generally view baptism as related to a conscious professional of faith, which an infant is incapable of performing. They point out that all of Jesus' disciples were baptized as adults, that Jesus himself was baptized at the age of 30, and that there is little evidence of infant baptism in the early church. They see Matthew 28:18-20 as giving exclusive instructions about who is to be baptized: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you." (verses 19-20, NKJV) They interpret this as referring to three successive stages, with baptism following on becoming a disciple (which is beyond the power of an infant), and instruction following baptism, not preceding it.
In Peter's address to adults, "Repent and be baptized" in Acts 2:38, they see repentance as a prerequisite, and this requires a mature understanding of sin and a decision to turn away from sin.
Denominations that do not accept infant baptism as valid generally require Christians who join them after being baptized as infants elsewhere to be "rebaptized." This practice led to Anabaptists and similar sects being persecuted as heretics in Europe, motivating some to come to the United States, where the adult baptist denominations were ultimately welcomed into the mainstream.
Among the Christian denominations and other religious groups opposed to paedobaptism on theological grounds are Baptists, Apostolics, Pentecostals, Anabaptists (including Mennonites and Amish), Seventh-day Adventists, Reformed Baptists, Jehovah's Witnesses, Latter-day Saints, and Christadelphians.
Notes
- ↑ "the Didache, the earliest surviving 'pastoral manual' of the Christian church" (Fuller Seminary Bookstore). www.fullerseminarybookstore.com. Retrieved November 12, 2007.
- ↑ "Chapter 7, "Concerning Baptism." www.earlychristianwritings.com. Retrieved November 12, 2007.
- ↑ "Before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before" (Didache, 7). ibid.
- ↑ "The children shall be baptized first. All of the children who can answer for themselves, let them answer. If there are any children who cannot answer for themselves, let their parents answer for them, or someone else from their family. After this, the men will be baptized. Finally, the women" (The Apostolic Tradition of Hippolytus of Rome 21.4-5). www.bombaxo.com.
- ↑ Code of Canon Law, canon 867. www.intratext.com. Retrieved November 12, 2007.
- ↑ Catechism of the Catholic Church, 1250. www.scborromeo.org. Retrieved November 12, 2007.
References
ISBN links support NWE through referral fees
- Aland, Kirt. Did the Early Church Baptise Infants? Wipf Stock Publishers, 2004. ISBN 978-1592445417
- Brunson, Hal. The Rickety Bridge and the Broken Mirror: Two Parables of Paedobaptism and One Parable of the Death of Jesus Christ. iUniverse, Inc., 2007. ISBN 0595438164
- Jeremias, Joachim. Infant Baptism in the First Four Centuries. Wipf & Stock Publishers, 2004. ISBN 1592447570
- Sartelle, John P. Infant Baptism. Phillipsburg, NJ: P&R Press, 1985. ISBN 978-0875524290
- Strawbridge, Gregg. The Case for Covenantal Infant Baptism. Phillipsburg, NJ: P&R Publishing, 2003. ISBN 978-0875525549
External links
All links retrieved March 2, 2018.
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